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TAQLD
The Root of
Mass Misguidance

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Abu Musab bin Sayyid

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The prophet said beware! Let not the fear of people stop any of you from saying the truth when
he sees it or witnesses it, for it doesnt bring near your time (death), or it doesnt make your provision
distant (from you), that (these must stop you) from saying what is true or mention what is big
(Ahmed).
This letter is written to advice on a matter which is almost lost within us. That is our support
to the truth when we see or hear it.
So before we come to the action which is required of us, that is helping, we must come to an
understanding of what is to be helped, and that is the truth. Thus understanding of the
truth is necessary.
So defining truth, Allh said:
When it is said to them, Believe in what Allah Hath sent down, they say, We believe in
what was sent down to us: yet they reject all besides, even if it be Truth confirming what is
with them. Say: Why then have ye slain the prophets of Allah in times gone by, if ye did
indeed believe? (2:91)
So it is known from the verse above that, the thing which Allh has revealed in the
truth. That means the Qurn and the Ahdth.
Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no
question shall be asked of the Companions of the Blazing Fire. (2:119)
So it is known that the thing with which the Messenger was sent is the truth.
And that is the Qurn and the Sunnah.
The Truth is from thy Lord; so be not at all in doubt. (2:147)
So it is known that the truth from Allh , and that is the Qurn and the Sunnah.
Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while
ye have knowledge? (3:71)
The people of the books concealed the truth (the revealed knowledge), so this is what is said
to be the truth.

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O Mankind! The Messenger hath come to you in truth from Allah: believe in him: It is best
for you. But if ye reject Faith, to Allah belong all things in the heavens and on earth: And
Allah is All-knowing, All-wise. (4:170)
So the truth which the prophet brought was two things, the Qurn and
Sunnah.
Say: For me, I (work) on a clear sign from my Lord, but ye reject Him. What ye would see
hastened, is not in my power. The command rests with none but Allah: He declares the truth,
and He is the best of judges. (6:57)
Allh declares the truth. So the truth declared was his revelation in two forms, the
Qurn and Sunnah.
It is He who created the heavens and the earth in true (proportions): the day He saith, Be,
behold! it is. His word is the truth. His will be the dominion the day the trumpet will be
blown. He knoweth the unseen as well as that which is open. For He is the Wise, well
acquainted (with all things). (6:73)
The word of Allh is the truth, and those are the Qurn and the Sunnah which
Allh ordered the messenger with.
And when it is recited to them, they say: We believe therein, for it is the Truth from our
Lord: indeed we have been Muslims (bowing to Allahs Will) from before this. (28:53)
So what Allh revealed is the truth.
These are the signs (or verses) of the Book: that which hath been revealed unto thee from thy
Lord is the Truth; but most men believe not. (13:1)
The thing revealed is the truth. And that is the Qurn and the Sunnah, and none other.
Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen
those who believe, and as a Guide and Glad Tidings to Muslims. (16:102)
The truth which Jibrl brought was the Qurn and ordered with the Sunnah.
Of the people of Moses there is a section who guide and do justice in the light of truth.
(7:159)
So the only people praise worthy of ban Isrl were those who ruled and guided with what
Allh has revealed. So what Allh has revealed in the truth.

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Of the people of Moses there is a section who guide and do justice in the light of truth.
(7:181)
Another verse with the same understanding as above.
Or do they say, He has forged it? Nay, it is the Truth from thy Lord, that thou mayest
admonish a people to whom no warner has come before thee: in order that they may receive
guidance. (32:3)
The truth is what Allh revealed. and that is the Qurn and the Sunnah.
Say: O ye men! Now Truth hath reached you from your Lord! those who receive
guidance,do so for the good of their own souls; those who stray, do so to their own loss: and
I am not (set) over you to arrange your affairs. (10:108)
So the one who receive guidance in the one who follows the truth and that is the Qurn and
Sunnah. The truth which reached was the Qurn and the Sunnah.
That which We have revealed to thee of the Book is the Truth,- confirming what was
(revealed) before it: for Allah is assuredly- with respect to His Servants - well acquainted and
Fully Observant. (35:31)
The revealed is sufficient from being explained.
Disputing with thee concerning the truth after it was made manifest, as if they were being
driven to death and they (actually) saw it. (8:6)
So the truth is what Allh commanded with and that is the Qurn and the
Sunnah.
If thou wert in doubt as to what We have revealed unto thee, then ask those who have been
reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be
in no wise of those in doubt. (10:94)
So the truth which came was the revelation. And that is the Qurn and the Sunnah which
the prophet was ordered with.
And there is nothing after truth except misguidance and error.
Such is Allah, your real Cherisher and Sustainer: apart from truth, what (remains) but error?
How then are ye turned away? (10:32)
So once truth is clear, what remains after Qurn or Sunnah except misguidance?

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Say: Of your partners is there any that can give any guidance towards truth? Say: It is
Allah Who gives guidance towards truth, is then He Who gives guidance to truth more
worthy to be followed, or he who finds not guidance (himself) unless he is guided? what
then is the matter with you? How judge ye? (10:35)
The one who is to be followed in the one with the truth (Qurn and Sunnah), so the
following him would be following the Qurn and Sunnah, not the personality himself. This
is the difference of the following view and narration.
But most of them follow nothing but fancy: truly fancy can be of no avail against truth.
Verily Allah is well aware of all that they do. (10:36)
The words said, which are not based on Dalil are fancy.
Is then one who doth know that that which hath been revealed unto thee from thy Lord is
the Truth, like one who is blind? It is those who are endued with understanding that receive
admonition;- (13:19)
Again the truth is what is revealed. so the one who doesnt follow the truth is as if he is
blind. Because if he doesnt follow the truth, he will blind follow a btil.
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Stance of Majority
Or do they say, He is possessed? Nay, he has brought them the Truth, but most of them
hate the Truth. (23:70)
This is the stance of majority towards the truth.
And when they are called to Allah (i.e. His Words, the Quran) and His Messenger (SAW), to
judge between them, lo! a party of them refuse (to come) and turn away. (24:48)
But if the right is on their side, they come to him with all submission. (24:49)
Is there a disease in their hearts? Or do they doubt or fear lest Allah and His Messenger
(SAW) should wrong them in judgement. Nay, it is they themselves who are the Zalimun
(24:50)
This is the status of the majority, as if they see the dalil supporting what they desires, they
run to it. If not they run away from it and follow the sayings of those who says according to
what they desire. Those are the group in whose heart hypocrisy has taken root.
Truth cannot follow the desires

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If the Truth had been in accord with their desires, truly the heavens and the earth, and all
beings therein would have been in confusion and corruption! Nay, We have sent them their
admonition, but they turn away from their admonition. (23:71)
This is what happens if the truth is to follow what most desires. But truth is what Allh
revealed, and in it there is peace and salvation and victory.

To reject the truth is a great wrongness

And who does more wrong than he who invents a lie against Allah or rejects the Truth when
it reaches him? Is there not a home in Hell for those who reject Faith? (29:68)
So it is a very grave sin to reject the dalil.
And who doth more wrong than one who is reminded of the Signs of his Lord, but turns
away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set
veils over their hearts lest they should understand this, and over their ears, deafness, if thou
callest them to guidance, even then will they never accept guidance. (18:57)
This is the result of the one who turns away from the truth.
If any do turn away therefrom, verily they will bear a burden on the Day of judgment;
(20:100)
If they turn away from the truth, they would bear a burden on the day of judgment.
But whosoever turns away from My Message, verily for him is a life narrowed down, and
We shall raise him up blind on the Day of Judgment. (20:124)
And who does more wrong than one to whom are recited the Signs of his Lord, and who
then turns away therefrom? Verily from those who transgress We shall exact (due)
Retribution. (32:22)
So fear to amongst those who are transgressors, and among those who are warned by Allh
for retribution! These are those who turn away from truth when it reaches them.
But if they turn away, say thou: I have warned you of a stunning Punishment (as of thunder
and lightning) like that which (overtook) the Ad and the Thamud! (41:13)
The matter obligatory upon us is to follow the truth from when we know it, and we ask to
follow Allh and His Messenger

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In each and every aspect of our life it is Allaah and his messenger that we must follow and
none else. How much that person has learned or how much good a person has done, we
must only follow what they say from the Quran and the authentic Sunnah. And if their
words differ from what Allaah and His messenger has said, then we leave and throw it and
follow the Quran and Sunnah only.
So we must know that the commands of Allaah comes to us to test us to see who acts what
Allaah commanded from those who turn their backs.
Thus We have made you a Wasat (just) (and the best) nation, that you be witnesses over
mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the
Qiblah which you used to face, only to test those who followed the Messenger (Muhammad
SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was
great (heavy) except for those whom Allah guided. And Allah would never make your faith
(prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of
kindness, the Most Merciful towards mankind.
Allaah mentions that disobeying Allaah and His messenger is Kufr (the details must be
learnt, for everyone who disobeys is not a Kafir).
Say: Obey Allah and His Messenger: But if they turn back, Allah loveth not those who
reject Faith. 3:32
Allaah says to obey so that we can be the deservers of Allaahs mercy:
And obey Allah and the Messenger; that ye may obtain mercy. 3:132
Allaah says to those who disobeys Him and His messenger that, he will enter that person to
Hell:
But those who disobey Allah and His Messenger and transgress His limits will be admitted
to a Fire, to abide therein: And they shall have a humiliating punishment. 4:14
Allaah mentions the regret of those who reject faith and disobey His Messenger:
On that day those who reject Faith and disobey the messenger will wish that the earth Were
made one with them: But never will they hide a single fact from Allah! 4:42
Allaah commands us to refer our each and every matter to Allaah and his Messenger in each
and every single thing we dispute. And if we dont refer our matters to Quran and Sunnah
we cannot said to be believing Allaah and the last day! That means if we dont refer our
matters to Allaah and His messenger in our matters, we are then disbelievers in Allaah and
the Last Day!

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O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority
among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if
ye do believe in Allah and the Last Day: That is best, and most suitable for final
determination. 4:59
Obey Allah and His Messenger, if ye do believe. 8:1
Allaah says that the reason to send prophets is to obey them:
We sent not a messenger, but to be obeyed, in accordance with the will of Allah. If they had
only, when they were unjust to themselves, come unto thee and asked Allahs forgiveness,
and the Messenger had asked forgiveness for them, they would have found Allah indeed
Oft-returning, Most Merciful. 4:64
O ye who believe! Obey Allah and His Messenger, and turn not away from him when ye
hear (him speak). 8:20
And be not like those who said, We hear, and they did not obey. 8:21
Obey Allah, and obey the Messenger, and beware (of evil): if ye do turn back, know ye that it
is Our Messengers duty to proclaim (the message) in the clearest manner. 5:92
Say: Obey Allah, and obey the Messenger: but if ye turn away, he is only responsible for the
duty placed on him and ye for that placed on you. If ye obey him, ye shall be on right
guidance. The Messengers duty is only to preach the clear (Message). 24:54
So obey Allah, and obey His Messenger: but if ye turn back, the duty of Our Messenger is but
to proclaim (the Message) clearly and openly. 64:12
Allaah says who does not obey Allaah and His messenger will not be amongst those on
whom is the Allaahs grace and he will not be with the people mentioned in the verse below!
All who obey Allah and the messenger are in the company of those on whom is the Grace of
Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify),
and the Righteous (who do good): Ah! what a beautiful fellowship! 4:69
If anybody disobeys the prophet he has disobeyed Allaah!
He, who obeys the Messenger, obeys Allah: But if any turn away, We have not sent thee to
watch over their (evil deeds). 4:80
For those who disobey and His messenger they will face a great punishment.

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This is because they defied and disobeyed Allah and His Messenger. And whoever defies
and disobeys Allah and His Messenger, then verily, Allah is Severe in punishment. 8:13
Allaah commands to hasten in obedience.
O ye who believe! Obey Allah, and the messenger when He calleth you to that which
quickeneth you, and know that Allah cometh in between the man and his own heart, and
that He it is unto Whom ye will be gathered. 8:24
Allaah says that with our disputes by not following Allaah and His Messenger we will loose
our power.
And obey Allah and His Messenger; and fall into no disputes, lest ye lose heart and your
power depart; and be patient and persevering: For Allah is with those who patiently
persevere 8:46
It is such as obey Allah and His Messenger, and fear Allah and do right, that will win (in the
end), 24:52
That He may make your conduct whole and sound and forgive you your sins: He that obeys
Allah and His Messenger, has already attained the highest achievement. 33:71
Obedience to Allaah and His messenger is the character of the believers.
The Believers, men and women, are protectors one of another: they enjoin what is just, and
forbid what is evil: they observe regular prayers, practise regular charity, and obey Allah
and His Messenger. On them will Allah pour His mercy: for Allah is Exalted in power, Wise.
9:71
The answer of the Believers, when summoned to Allah and His Messenger, in order that He
may judge between them, is no other than this: they say, We hear and we obey: it is such
as these that will attain felicity. 24:51
After Allaah and His messenger decides anything is any matter, none amongst the believers
would have a choice but to follow the order.
It is not fitting for a Believer, man or woman, when a matter has been decided by Allah and
His Messenger to have any option about their decision: if any one disobeys Allah and His
Messenger, he is indeed on a clearly wrong Path. 33:36
If we act against what Allaah and His messenger ordered we will be ruining our acts and it
will be in vain!
O ye who believe! Obey Allah, and obey the messenger, and make not vain your deeds! 47:33

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As for some Ahaadeeth which indicates to follow the Quran and Sunnah:
The prophet said each one you will enter paradise except he who denies.
The sahaba enquired and who would deny O prophet of Allaah ? The
prophet said whoever obeys me enters paradise and whoever disobeys me has denied
The prophet said verily this nation will split in to 71 sects. All of them are in
fire except one and it is the jamaah. (Kitab us Sunnah by Ibn Abi Asim and this is Sahih)
The prophet said there will come upon my nation just as what come upon the
children of Israel step by step. To the point that if there was someone from them who would
do intercourse with is mother in the public, then there will be one from my Ummah who
would do the that. Verily the children of Israel split in to 72 Millats, and verily my Ummah
will split in to 73 Millats. All of them are in fire except for one Millat They said who is it O
messenger of Allaah
? He said whatever I and my companions are upon today (At tirmizi, this is
Hasan due to witnesses).
The prophet said the best of the my Ummah is my generation, then those
who followed them and then those who followed them Imran (narrator) said I dont know
if he mentioned after his generation, two generations or three. (al Bukhari)
The prophet said so whoever from you live, then he will see much
disagreement. So hold fast to my Sunnah and the Sunnah of the rightly guided khalifs after
me. Hold onto it with molars. At Tirmizi (Hasan Sahih).
The prophet said whoever turns away from my Sunnah is not from me
Sahih
The prophet said I have left within you two things, you will never go astray
as long as you hold on to both of it, the book of Allaah and my Sunnah Sahih.
So the above points must be known to each and every Muslim. For those are not variables,
but constants, this never shakes, in its fundamental.
So the matter which is to be followed is the truth and not anything other than it. And we
must follow it when it reaches us.
Some sayings of scholars in this regard.
Doubt of the one who takes Hujjah from the saying of anyone from the people and
leaving the Sharee Daleel:

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Abdur Rahman bin Hasan RH said in Fathul Majeed: And the Wajib on every mukallaf (the one
burdened with the Shareea) (is) when the proof from the Quran and Sunnah reaches him and
when he understands its meaning, to believe it and act upon it, even if anyone is against him!

thus it is Wajib upon who advices his self, that when he reads the books of scholars and looks
in it and knows their sayings, to tally it with the Quran and Sunnah. For every Mujtahid
amongst the scholars and those who follow them or who ascribe to a school of thought; it is
essential that he remembers his (the Mujtahids) daleel. For the truth is in one matter. And the
Imams are rewarded for their Ijtihad. (Fathul Majeed 388-389)
And Abdur Rahman bin Hasan RH said about this verse {And if you obey them, (then) verily you
are Mushrikeen} (Al Anaam 121)
and this (this hukm), verily many have fallen under it with regards to those whom these
people blind follow, for they do not consider the proof, when it is against the person whom
they blind followed. And this is Shirk. And amongst them are who exaggerate on this matter
and believe that (believing, taking, acting) on the proof in this situation (when the person
who he blind follows is against the proof) is Makrooh (not recommended) or Haram
(forbidden) thus the trail is bigger. And (these people who blind follow) say: He (the person
to whom he follows blindly) knows the proof better than us.
(also Fathul Majd 391)
Abdullaah bin Abdur Rahman Abu Bitteen said : and the person, when Haqq is clear to
him, he must not become fearful due to the fewness of the ones who are with him (acting on
it) and the increase in those who are against it. And especially in this era. And as for the
saying of the ignorant: if this is the truth it would not remain hidden to so and so! and this
is the claim of the Kuffaar in their saying {and be it good, they would not have taken precedence
towards that, before us} (Al Ahqaaf 11). {Are these people upon whom Allaah bestowed?} (Al
Anaam 53). And verily Ali RA said know the truth, youll know its people and as for the
person who is in astonishment and deception, thus every doubt comes upon him. And were
the most upon on truth today? Then Islam would never be strange. And it is (Islam) by
Allaah in its utmost strangeness.
(Ad Durar 10/400-401)
(All taken from the book Al Haqq wal Yaqeen fi Adaawat At Tughaat Wal Murtaddeen by
Sultan bin Bijad )
The Scholar with action, Al Mujhid As Shahd (Insh Allh) Sultn bin Bijd Al Uteib
said:

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CHAPTER : Regarding the forbidding of the Salaf to those who go against Ahdth with
opinions
The salaf used to be very stern in their hatred towards the person who goes
against the Ahdth with their opinions, and their infected wandering without a goal. And
sometimes they leave them (those mentioned above) as a respect to the Sunnah and
exaltation to it.
It is narrated in Muslim in his (Sahh) from Slim bin Abdullh, verily Abdullh bin Umar
said I heard the Prophet saying (do not stop your women from
(going to) mosques, if they ask permission towards it (for it)). So Bill bin Abdullh said: By
Allh I will stop them, So (he said) Abdullh (bin Umar) faced him and blasphemed a very
bad blaspheming, which I did not ever hear from him. And he (Ibn Umar) said I tell you
from the Messenger and you say by Allh I will stop them?!
Bukhr and Muslim narrated from Abdullh ibn Mughaffal, that verily he saw a man
throwing pebbles placing it in his fingers, So he said to him do not throw pebbles placing it
on your fingers, for verily the Messenger forbade from throwing
(stones/pebbles) placing it on fingers (khadhf)- or he said he ( ) used to hate
khadhf. and said: (verily it the hunt is not hunted from it and neither a destruction is done
to the enemy, but it breaks the teeth and damages the eye until it pops out then he saw him
after that doing khadhf. So he said to him I tell you from the messenger that
he stopped khadhf - or hated khadhf-, and you are making khadhf?! I will never talk with
you for such and such
And Bukhr narrated in his Sahh (3/475 fath) from Azzubeir bin arab, he said (A person
asked Ibn Umar about touching the Hajar (hajar aswad), so he said: I saw the
messenger touching it and kissing it. He said I said: what is your opinion if
you are faced with many people (people are many there) and what is your opinion if you are
forced (means if the amount of people doesnt let you to get close because of the rush). So he
said : leave your opinion in Yemen, I saw the messenger touching it and
kissing it ) Ibn Hajar said (commenting) upon the saying of Ibn Umar leave your
opinion in Yemen: because he understood from it, contradicting the Hadth with opinion, so
he forbade it upon him and commanded him to; when he hears a Hadth to take it and leave
the opinion.
And Ibn Abbs said to the person who contradicted the Hadth with the saying of
Ab bakr and Umar ( By Allh! I will not see you refraining until Allh
punishes you all. I tell you from the messenger and you tell me from Ab Bakr
and Umar?)
Al Allmah Suleimn bin Abdullh bin Muhhmmad bin Abdul Wahhb said: ( so if
this is the saying of Ibn Abbs towards the person who contradicts it (hadth) with Ab Bakr

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and Umar, while they are them. SO what do you think about the person who contradicts the
Sunan of the Messenger with his Imm or the person of his madhhab who
ascribes himself to it (Madhhab). And makes it a thing which is supreme upon the Qurn
and Sunnah? So what ever is in agreement with it (his Madhhab) he takes it, and what ever
is contradicting to it, he rejects it, or he makes a tawl. So from Allh help is sought!. until
he said and there is no doubt that this is under the saying of Allh ; They take
their priests and their anchorites to be their lords in derogation of Allh 1:31( )
(Taysr ul Azz al Hamd page 544, 545)
Abu As Sib said: we were with Waki until he said I say that the Messenger
said and you say Ibrhm (An Nakh) said? You are more deserving to be jailed and
not to be let out until you take back what you said.)
So this is what should be done to those who doesnt stop in front of Dalil and goes against it
with the saying of so and so, with the proof that verily he knows better than you!!
( Jmiu Tirmiz, 3/250, Wal Faqh wal Mutafaqqih 1/141) (Sultn said commenting on this so
how many are those we want them to be locked up in this era. Whenever we say to them that
the Messenger said. They say So and so Sheikh said as if the Sheikh is the
base of legislation! SO we disassociate from the people of desires to Allh .)
And Ab Yal narrated in (tabqul Hanbila 1/251) from Alfadhl bin Ziyd, from Ahmad
bin Hanbal he said: (Ibn Ab Zib (reached him) that verily Mlik doesnt take the hadth: (the
Bayyani {the seller and the buyer} are in choice..) so he said so he is asked to repent in the
matter of choice, if he repents (then leave him) if not his neck would be cut off!! and Mlik
did not reject the Hadth but made a tawl upon another meaning
Ibn Qayyim said: (And like that (the pure salaf, their forbiddance and anger is strict
upon who contradicts a Hadth with an opinion or a qiys or a Istihsn or saying of anyone
from the people, whoever it maybe. And they used to leave the person who does such. And
forbid upon those who show examples from those (kinds) of people. But they only (teach) to
obey it and surrender to it and take it with hearing and obedience. And their hearts would
never even think to halt in its (Hadth) acceptance, until an action or Qiys testifies to it, or
until it matches the saying of so and so! But they were acting with the saying of Allh
It is not fitting for a Believer, man or woman, when a matter has been decided by Allah
and His Messenger to have any option about their decision: if any one disobeys Allah and
His Messenger, he is indeed on a clearly wrong Path. (33:36) and with the saying of Allh
But no, by the Lord, they can have no (real) Faith, until they make thee judge in all disputes
between them, and find in their souls no resistance against Thy decisions, but accept them
with the fullest conviction. (4:65) and its likes.

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So now we pushed in to a time when it is said to somebody: it is proven from the Prophet
that verily he said such and such) he says: who says this? and he makes this
(statement) to reject the hadth! Or he makes his ignorance of the person who says it, as a
proof to go against it and leave acting upon it. And if he advises himself he will understand
that this saying is from the greatest of the btil and it is never known from an Imm from
the Imms (that he said) : we will not act upon the Hadth of the messenger
until we know who acted with it, and if a person not permissible for a person to act upon a
Hadth if he doesnt know who brought him the Hadth as this person says!) (Iilm Al
Muwaqqin 4/244-245) (All taken from Al Haqq wal Yaqn of Sultn bin Bijd )
TAQLID
Imm As Shawkni said inAl Qawlul Mufd F Addillatil Ijtihd Wat Taqld :
Al Bayhaq and Ibn Abdul Barr narrated from Huzeifah bin Al Yamn , that verily
it was asked from him about this saying They take their priests and their anchorites to be
their lords in derogation of Allh 1:31( ) So he said No! but they made
permissible what was Harm, thus they thought it permissible, and they forbade what was
hall, thus they thought it harm. So they became lords
And it was narrated similar to this as Marfu from the hadth of ibn Htim as Al Bayhaqi
said. And likes of this tafsr was narrates by ibn Abdul Barr from some of the Sahba with
the joined (muttasil) chain to him, He said: if they command them to worship them, they
would not obey them, but they commanded them, thus made the Hall (made by) Allh to
be harm and His Harm to be Hall, so they obeyed them, and this is Rubbiyya (taking
them as Rabbs)
And His saying Just in the same way, whenever We sent a Warner before thee to any
people, the wealthy ones among them said: We found our fathers following a certain
religion, and we will certainly follow in their footsteps.. He said: What! Even if I brought
you better guidance than that which ye found your fathers following? They said: For us,
we deny that ye (prophets) are sent (on a mission at all). (43:23-24) So they gave preference
to follow their fathers.
And Allh said When those who were followed, disown (declare themselves
innocent of) those who followed (them), and they see the torment, then all their relations will
be cut off from them. And those who followed will say: If only we had one more chance to
return (to the worldly life), we would disown (declare ourselves as innocent from) them as
they have disowned (declared themselves as innocent from) us. Thus Allah will show them
their deeds as regrets for them. And they will never get out of the Fire . (2:166-167)
Allh said When he said to his father and his people: What are these images, to
which you are devoted? They said:We found our fathers worshipping them. (21:52-53)

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(Allh ) said And they would say: Our Lord! We obeyed our chiefs and our great
ones, and they misled us as to the (right) Path. (33:67)
So these verses and others besides it which carries similar meanings came against the
Muqallidn and about what they are in. even though they are revealed regarding the Kuffr,
but its explanation is valid upon the muqallidn, due to the similarity of the reason. and it is
founded in the books of Usl that verily what is taken is the generality of the word and not
the specific of the reason, and the ruling goes with the reason (illah) in availability and
unavailability.
And the scholars have taken these verses upon refuting taqld and the reason it was revealed
upon the kuffr did not stop them from it.
And ibn Abdul Barr narrated with a Muttassil chain from Mudh bin Jabal that he
verily said in front you is a time in which wealth will increase and the Qurn would be
spread, until the Mumin and the Munfiq and the woman and the kid will read it. So it is
near that one of you say I have read the Qurn, but I dont think a person would follow me
until I innovate something other than it. SO beware from what is innovated, because every
innovation is a misguidance.
He also narrated from Ibn Abbs , that verily he has said Woe on to the followers
from the misguidance of the scholar. So it was said to him and how is that he said the
scholar says something with his opinion and he finds who is more knowledgeable than him
about the messenger , so he leaves his saying. (while) the followers goes on
(upon his previous saying).
He also narrated from Al bin Ab Tlib that verily he said O everyone, verily
these hearts are bags (which holds things) so the best of it is the (heart) which most holding
to the truth. And the people are three, A Rabbn (the one who guides and educates) scholar,
and a seeker of knowledge upon the path of salvation, and followers with no rule, who
followers every caller. They do not take the light from a scholar and neither take refuge in a
strong pillar.
He also narrated from him (Al ) that verily he said and beware that you take
example from men. For verily the person acts with the action of people of paradise, then he
reverts due to the knowledge of Allh regarding him with the action of the people
of fire, thus die while he is from the people of fire.
It was narrated by Ibn Masd that verily he said Beware! Do not make taqld on any one
with his religion, that when that person believes, he believes. And when that person
disbelieves, he disbelieves! For verily there is no example is evilness

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And it is also narrated with his chain to Umar Bin Khattb, that verily he said while he upon
the pulpit verily the opinion from the Messenger was certainty, because Allh
shows him. And it is conjecture and takalluf (entering in to difficulty, which is not
praiseworthy) from us.
Also from Umar the people of opinion are the enemies of the sunan. The Ahdith
made them tired, that they learn it, and the (Ahdth) slipped from them, that they might
narrate it. So beware of opinion.
Also from Umar the people of opinion are the enemies of the sunan. The Ahdith
made them tired, that they learn it, and the (Ahdth) slipped from them, that they might
narrate it. And they are ashamed to say, when they are questioned we dont know. So they
went against the sunan with their opinions! So beware of them!
(end of quote from the book of Shawkn, taken from parts and parts are left)
Sultn bin Bijd Al Uteib said:

CHAPTER: Condemning of Taqld

Know that Taqld is acceptance of the saying of the person who says without knowing his
evidence. (and there is no dispute amongst the people that; verily taqld is not a knowledge,
and verily the Muqallid cannot be termed as a scholar) (Iilm Al Muwaqqin 1/45) that is
why the scholars forbade from making taqld to them.
The scholars said : (it is taken from the words of each and left except for the
messenger of Allh )
Al Imm Ab Hanfah said: when a Hadth comes from the Messenger
, then we shall accept it with no hesitance, and when it comes from the Sahba
, then we shall accept it without any hesitance. And when it comes from the tbin, then,
they were men and were are men)
Mlik said: We all reject and are rejected upon us except the person of this grave he
meant the Messenger .
Imm Ashfi said : when a Hadth is sahh, then it is my school of thought
(madhhab)

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And he said if my saying goes against the saying of the messenger , then
throw my word to the wall
And he said the muslims have made Ijm upon that verily; to whomsoever the Sunnah
becomes clear, it is not permissible for him to leave it for the saying of anyone.
Imm Ahmad said said I am surprised about people who knows the chain and its
authenticity and they go to the opinion of Sufyn. While Allh says { And let those
who oppose the Messengers (Muhammad SAW) commandment (i.e. his Sunnah legal ways,
orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah
(disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or
a painful torment be inflicted on them.} (24:63)
And he said Do not blind follow me, nor As Shfi nor Al Awz nor Thawr, and take
from where they took
And Abdullh bin Abbs said it is near that you be stormed with stones from the
sky! I say the Messenger said while are saying Ab Bakr and Umar
said! (fathul Majd 387-388)
Sheikh Suleimn bin Abdullh said : (but what is obligatory and final upon the
believer is; when the book of Allh or the Sunnah of His messenger
reaches him, and when he knows the meaning of it, be it in any matter, to act upon it, even if
anybody goes against him! And with this our Rabb and our Prophet ordered
us. And all the scholars made Ijm upon this. except for the ignorant amongst the Muqallidn
and their biased people. And those like them are not people of knowledge as Ab ibn Abdul
Barr and others quoted Ijm upon that they are not from the people of knowledge (Taysrul
Al Azz Al Hamd page 546-547)
Abdullh ibn Masd said follow and do not innovate, for you have been made sufficient
Imm Al Awza said hold fast upon the narrations of the salaf, even if the people leave you.
And beware of the opinions of the scholars, even if they beautify the saying for you
Sheikhul Islm Ibn Taimiya said whoever loses the proof, is misguided from the
path
(commenting on this Sultn said O brother of Tawhd! Make your way to follow the Dall
upon the understanding of the Sahba and the tbin and do not turn to whomsoever goes
against you from the shepherds of today)
Sultn further said:

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The requirements of testifying with the prophet hood and its necessities.
Sheikh Abdur Rahmn bin Hasan said in the explanation of Kitb Tawhd: (and his
saying: verily the Muhammad is His slave and His messenger, it means; verily
Muhammad is his slave and his messenger, it means; with truthfulness and certainty. And
this requires that he follow him. And exalt his orders and forbiddances, and to hold fast to
his Sunnah . And not to go against it with the saying of anyone, because
mistakes are a possibility regarding others, and the Prophet , he was saved by
Allh . And we were ordered to obey him and to follow him. And there is a
warning against those who leave his obedience It is not fitting for a Believer, man or
woman, when a matter has been decided by Allah and His Messenger to have any option
about their decision: if any one disobeys Allah and His Messenger, he is indeed on a clearly
wrong Path. 33:36 and said And let those who oppose the Messengers (Muhammad SAW)
commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among
the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing,
overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (24:63)
And Imm Ahmed said: do you know what is fitnah? Fitnah is Shirk! So maybe the one
who rejects some of his sayings, something of misguidance might occur in his heart, thus be
doomed
And verily a lacking has occurred in following and leaving it, and putting forth the sayings
of those upon whom mistakes are a possibility, upon the saying of the his saying
and specially from the scholars, as it is not hidden) (Qurrat Uyn Al Muwahhidn page
26)
Sheikh Suleimn bin Abdullh said: Ibn Rajab () said . So whoever loves
Allh and His messenger, a true love from his heat, then this obligates that for him
that he love with his heart what Allh and His messenger loves and dislike what
Allh and His messenger dislikes. And be pleased with what Allh and His messenger is
pleased with. And be angry upon what makes Allh and His messenger angry. And that he
act with his limbs to the requirement of this love and hatred. And if he acts with his limbs,
anything which goes against it, like he did some of what Allh and His messenger hates, or
left some of what Allh and His messenger loves with its obligation and capability upon it,
then this indicates the incompleteness of the obligatory love. So upon him is to repent from
it, and return to complete the obligatory love. So all the disobedience generates from giving
preference to the desire of the souls upon the love of Allh and His messenger. And
likewise, innovations, It generates from giving preference to the desires upon the Shara. and
that is why its people are named as people of desires. amd likewise the disobediences
generates from giving preference to the desires upon the love of Allh and upon the love of
what Allh loves. Likewise loving people, the matter obligatory in it is that it be what follows
to what the messenger brought.and (who loves for Allh and hates for Allh

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and gave for Allh and stopped for Allh has completed his mn) so whos love and hatred
and giving and preventing is for his desires, then this is an incompleteness in his obligatory
mn. So it is wjib that he repent from it, and return to follow what the Messenger
brought, from giving preference to the love of Allh and His messenger and to what
there is the pleasure of Allh and his messenger upon the desires of the soul and its needs (
(Taysrul Al Azz Al Hamd page 561-570)
Sheikh Abdurrahmn bin Hasan said (this is what is most amongst many of the
people: they reject the truth for it being against their desires and going against it with
opinions! And this from the incompleteness in the religion and the weakness in mn and
certainty (Majmatu Ar Rasil wal Masil An Najdiyya 4/214)
SO BEWARE AND BEWARE FROM THE SHIRK OF OBEDIENCE!
Sheikh Abudurrahmn bin Hasan said in his explanation of Kitb Tawhd : (in the
Hadth-the hadth of Ad bin htim- there is a proof upon, verily obedience of Scholars and
Worshippers in the disobedience of Allh, is worshipping them besides Allh .
And it is from the big shirk which Allh doesnt forgive.) (fathul Majd page 310)
And he said: the third type: Shirk in obedience (shirk at tah). And the Dall is the saying of
Allh :{ They (Jews and Christians) took their rabbis and their monks to be their lords besides
Allah (by obeying them in things which they made lawful or unlawful according to their
own desires without being ordered by Allah), and (they also took as their Lord) Messiah, son
of Maryam (Mary), while they (Jews and Christians) were commanded [in the Taurat (Torah)
and the Injeel (Gospel)) to worship none but One Ilah (God - Allah) La ilaha illa Huwa (none
has the right to be worshipped but He). Praise and glory be to Him, (far above is He) from
having the partners they associate (with Him)."} (1:31). And its tafsr in which there is no
confusion in it is: obeying scholars and worshippers in disobedience. Not invocating to them.
this is as it is explained by the Prophet for Ad bin Htim, when asked him: so
he said we do not worship them! so He mentioned that verily their
worshipping is their obedience in disobedience.) (Majmatu tawhd page 5)
(all taken from Al Haqq Wal Yaqn F Adwatittught Wal Murtaddn, by Sultn bin Bijd
)
Imm As Shawkn said:
First: (From what they [Muqallidn] take as a Dall) Allh s saying so ask the
people of zikr if you dont know So Allh asked those who have no knowledge to
ask who are more knowledgeable than him.
Answer: Verily this verse is out of context of what is being debated.

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Until Imm As Shawkni said: and if we agree that the meaning from questioning is
general, then the people who are to be questioned are the people of zikr. So Zikr is the Book
of Allh and the Sunnah of His messenger , and none besides these both. And I
dont think a person would disagree to this. Because this Pure Shara is either from Allh
, and that is the Noble Qurn or from the Pure Sunnah and there is no third to
this.
So if the people, who were ordered to ask from, are the people of Qurn and Sunnah, then
the mentioned verse is a proof against the Muqallidn and not as a support for them.
Because the meaning is that they ask the people of Zikr so that they can inform them with it
(Zikr; Qurn and Sunnah).
So the answer from the people who are questioned should be, that they say (answer with)
Allh said such and such so that the questioner can act upon that. And this is not
what the Muqallidn want to take as proof from this noble verse. Because he wants to take
proof from that verse, the permissibility of what they are upon, from; taking the sayings of
people without any question about a Dall, as this is the Taqld. And that is why they defined
it as; It is to accept the saying of another without asking for a Dall.
So the result of Taqld is; that the Muqallid doesnt ask from the Book of Allh or
the Sunnah of the Messenger , but he asks from the school of thought of his
Imm only. And if he crosses that (stage) to ask from the Kitb and Sunnah, the he is not a
Muqallid.
And this is confessed by each Muqallid and doesnt deny it.
He said in another place
Sixth (Proof of the Muqallidn): and from what they took proof is His (Allh )
saying ( they say) those (ulul amr) are
scholars and their obedience is their Taqld in what they give as a verdict.
Answer : The scholars had two opinions regarding the tafsr of the word Ulil Amr ; one of it
is; they are rulers, and the second is that; they are scholars. And there is no prevention if both
the parties are intended from the noble verse.
But where is the proof from this which the Muqallidn wants? As verily, there is no
obedience to scholars and neither to rulers except If they command according to the
obedience of Allh ( and) in accordance to the Shrah. And also it is valid from the
Prophet that he said there is no obedience to the creation (which is) in a
disobedience to the Creator. And verily the scholars guided others to leave making Taqld

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on them and forbade from that as a part of it shall be narrated soon from the four Imms and
others besides them. so their obedience is leaving making Taqld on them.
If we even say (for the sake of argument) that verily, there were from the scholars who
advised people to make Taqld and incite them in it, then they would be advising them
towards the disobedience to Allh ! That is because verily, whoever guides these
commoners (laymen) who do not understand evidences and neither understand the correct
way from the false, to to hold fast to Taqld, then this advise would necessitate that he had
(by doing so) advised them to leave acting on the Book except with the mediate of the
scholars views, to whom they make Taqld. So what they (scholars) act upon (these
Muqallidn) would act, and whatever they (scholars) did not act upon, they (Muqallidn) will
not act upon it. And they do not turn to the Kitb or the Sunnah. As if he asks from those two
(Qurn and Sunnah) he would come out of Taqld, because he has become one who asks for
the Dall
And he (Imm As Shawkni ) said refuting the second Dall the Muqallidn brought:
he said:
Answer: Verily he did not direct them in the Hadth of person of the head
injury, to question from the views of people, but he advised them to ask from
the valid Shar ruling from Allh and His messenger . That is why
he invocated against them when they gave a verdict without knowledge. So the he said
, they killed him! May Allh kill them!. While the gave a verdict
according to their point of views. So the Hadth is a proof against them, and not in their
(Muqallidn) support.
Because it includes two matters:
One; Directing them to ask from the Shar ruling, which is valid with a Dall.
Second; dispraising them for leaning upon a view and giving a verdict which is in
accordance to it (view).
And this is known to each scholar.
So the person who directs to questioning is the Messenger , and he is still
amongst them. so even if the direction to questioning is general, the only meaning from it is
to ask him , or ask the one who knows that ruling from him . The
Muqallid as you know previously, doesnt become a Muqallid except if he only doesnt ask
from a Dall.
So if he asks from that (Dall), then he is not a Muqallid. How can he take a proof from it
upon the permissibility of Taqld. So does a person of intellect take a Dall to prove

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something, (from a Dall) which nullifies it (the point he wants to prove)? And (does a person
of intellect) take a Dall to prove the validness of something, from something which makes it
corrupt?
So we are not asking you, O group of Muqallidn, but (to take) from the proof of what you
have brought! So we say to you; (that is to) ask from the people of Zikr, about the Zikr. And
that (zikr) is the Book of Allh and the Sunnah of His Messenger .
And act upon it! And leave the views of people and Ql and Ql (such was said, so said that).
And we say to you as the Messenger said, do you not question? For the
treatment of the ignorant is asking from the Book of Allh and from the Sunnah of
His messenger . (Dont ask) from the view of so and so and (from) the school of
thought of so and so.
For verily if you ask from just the view of somebody, then the person who gave you verdict
has killed you, as the Messenger said in the Hadth of the person of the head
injury they have killed him, May Allh kill them!
And he (Imm As Shawkni ) said:
Eighth: And also from what they (muqallidn) held fast to is; verily the Sahba
used to issue verdicts while the Messenger was amongst them.
As for the answer given for that is: they used to issue verdicts from texts, from the Book and
the Sunnah, and this is narrating from them.
And the person who understands that accepting narrations is not Taqld, will not doubt that;
accepting the narration (riwyah) is accepting proof (Hujjah), (and that) Taqld is accepting
views.
So differentiate between accepting Riwyah (narration) and accepting a Ray (view). As
accepting narration has no relation with taqld, but it is the opposite of the definition of a
Muqallid. So learn this. Because the people who make Taqld to be permissible, they make
these kinds of mistakes, commonly. So they say, as an example, the Mujtajid is a muqallid
(blind follower) to the person who narrates the Sunnah to him and they say it is from the
taqld, to accept the saying of the woman that she has become pure (from menses) and to
accept the saying of the Muazzin (person who gives zn) that the time for prayer is due
and the acceptance of the blind person from the person who directs him towards the qiblah
(Muqallidn say that all of these are from Taqld). And they also made from the taqld to
accept the witnessing of the witness and Tadl and Jarh of the jrih(saying that a narrator
is worthy of taking hadth from him or not/ praising, dispraising) (Muqallidn say that all of
these are kinds of taqlds?!).

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And it is not hidden from you that verily this has no relation with taqld in whatsoever, but it
is from accepting the narration and not from accepting the ray (point of view). As
acceptance of the narrator of the Dall and informer of the entering of the time (prayer time
being due) and the (informer) of purity (from menses) and Qiblah (direction) and witness
and jrih (dispraiser of narrators) and Muzakk (the who praise the narrator), (all which
passed) is from accepting the narration.
As for the narrator, he narrated from what was narrated to him with a proof, which he
narrated, (and it is not) what he viewed from his point of view. Likewise the person who
informs about the entering of the time, he only tells because he witnessed the signs of the
time (like sunset for maghrib), and he did not tell that the time is due in accordance to his
view (ray). and likewise the informer of purity, so the woman as an example informed that
she witnessed the signs of purity from the whiteness and its like and she did not tell it
because it is point of view that she viewed. And likewise the person who informs about the
Qiblah, he informed that verily its direction or side is to a certain side according to what he
witnessed with his senses, and he did not inform from his ray (view). And likewise the
witness, he also informed about a matter which he came to know from his senses, and due to
a point of view he viewed in that matter.
So in general, this is much clear than it be hidden. And the difference between narrating and
opinion (ray) is more apparent than the sun.
So whoever gets confused between the difference between them, he should not make himself
busy with knowledge! Because he has an understanding of a cattle even though he is in a
skin of a human.
Ibn Hazz Mindd Al Basar Al Mlik said Taqld; its meaning in Sharu is: to return to a
saying upon which its sayer has no proof. And this is forbidden from him in the Sharah.
And Ittiba is what the proof is available upon. Until he said Ittiba in the religion is
followed and Taqld is forbidden
And sayings like this will come which is from Ibn AbdulBarr and others
(Imm As Shawkni Al Qawlul Mufd F Addillatil Ijtihd Wat Taqld)
And he (Imm As Shawkni ) said:
Ninth: some of the supporters of taqld brought a saying which claims the permissibility (of
Taqld), so he (Muqallid) said what means if taqld was not permissible, then Ijtihd would
be obligatory upon every one from the slaves. And this is a responsibility which is not
capable of (doing). Because the capability of the humans differ. Among them are who can
accept the Ijtihd knowledge, and amongst them are those who are not at that level and that
is found most (in the human nature). And for instance if we believe that they are capable

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then it is obligatory upon every individual to seek it, and this leads to invalidating the
livelihood which is necessary for the existence of this type (humans). Because no one reaches
the level of Ijtihd but who frees himself for knowledge in all of his times in a way that he
cannot get involved in any other matter. So then the gardener and the cultivator and the
tailor and the builder and their likes would get busy with knowledge, and these professions
would be left being abandoned. So the livelihood would be totally void. And this would lead
to make the system of living to be difficult and the extinction of humanity, and is this there is
damage and difficulty and going against the objective of the Shri (Allh ) which
is not hidden from anyone.
And it is answered to this corrupt confusing doubt: that we do not ask from every individual
from the individuals to reach the level of Ijtihd, but what is asked is a matter which is other
than taqld.
And that is: that the people who carry these livelihood and who are not capable to derive
and understand to be as their likes from the times of Sahba and the tbin and Atbu tbin
and they are best of the generations then those who came after them and those who came
after them. And every scholar has known that they were not muqallidn and neither who
ascribed themselves to any individual from the individuals from the scholars. But the
ignorant one used to ask the one with knowledge from the Shar proved ruling which is in
the Book of Allh and in the Sunnah of His messenger , so he (lim)
gives him verdict with it, and narrates it to him either in word to word or its meaning, so he
(jhil) acts according to it, which is in accordance to act upon the narration (riwya) and not
on the opinion (ray). and this much easy than taqld. Because for you to understand the
details of the knowledge of opinion (ray) is more difficult than you understand the riwyah
(narration), in many levels.
So we did not ask from these commoners but what is much easier than what these people
who make taqld to be obligatory has made obligated upon them.
And this is the guidance upon which the best of generation walked, and those who followed
them, until satan gradually came upon, whom he came upon, through taqld. And it did not
stop there, but instigated them to make taqld upon a person from the individuals of the
scholars and (made them to believe) not to make taqld of any other besides him. And he
expanded in this until he made each of the sects to think that the truth is only what their
Imm said, and what is besides that is void.
Then it created enmity between their hearts and hatred, which cannot be found between the
people of a religion towards another.
Tenth: Some of the supporters of Taqld and those who have not come out from the people of
Taqld although he himself is out of it, took evidence from a Ijm upon its (Taqlds)
permissibility. And this verdict in not issued from a person who has a strong foothold on

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knowledge of the Sharah, and it is not issued from a person who knows that sayings of
Imms of the school of thoughts, for what is valid from them is, forbidence of taqld.
Ibn Abdul Barr ( ) said: there is no difference between the Imms of the eras regarding
the corruption of Taqld and he brought a very long chapter refuting the one who says with
(permissibility of) Taqld.
So he said: so it is said to the people of Taqld, why do say it (permissibility of Taqld)? And
why did you go against the salaf in that regard? Because they did not blind follow?
If you say I have blind followed because I dont know the tafsr of the Book of Allh
and I have not collected (known) the Sunnah of the Messenger . And the
person to whom I made taqld has known that, so I have blind followed who is more
knowledgeable than me
So it is said to him as for the scholars, if they agreed upon something from the tafsr of the
Book of Allh or (upon) and incident from the Sunnah of the Messenger
or their opinions gathered upon a matter (Ijm), then it is the truth in which there is no
doubt. But some of them have differed in what you have made taqld. So what is you proof
in making taqld of some (people) besides others? (tn* means, why do u leave some scholars
and follow some?) while all of them are scholars? Maybe the person from his saying, you
have turned away, is more knowledgeable than the person to whom you have gone to his
madhhab.
If he says I have blind followed him because I know that it is the truth
You say to him have you known it due to a Dall from the Book or the Sunnah or Ijm?
If he says yes then Taqld is void and the Dall which he has claimed is sought from him.
If he says I have made taqld because he is more knowledgeable than me
Then it is said to him so you make taqld of every one who is more knowledgeable than
you? Then you shall find many people, so do not specify the person to whom you have made
taqld, as (your knowledge to follow him) is (because) he is more knowledgeable than you.
And if he says I made taqld upon him because he is the most knowledgeable person
So it is said to him so then he is more knowledgeable than the Sahba?
So his sayings like these is enough in corruption.
(Imm As Shawkni Al Qawlul Mufd F Addillatil Ijtihd Wat Taqld)

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Ibn Qayyim said (in Iilm Al Muwaqqin, volume 2/page 181) :

and also we know with necessity that there was none in the times of the Sahba who took
one person to follow in all his sayings and did not reject anything from it, and he rejected the
sayings of others with it, thus did not take anything from it. Also we know with necessity,
that this (tn* Taqld) was not in the time of tbin nor in the time of tbi at tbin. So let the
Muqallidn lie to us (tn* inform us, which would be a lie for sure) about one person who
walked their degraded path, in the preferred generations, upon the saying of the Messenger
. But verily this innovation occurred in the 4th century, which is dispraised
upon the saying of the Messenger . So the Muqallidn are with whom they
follow in everything which they said, with which they make private parts and blood and
wealth permissible and make it unlawful. And they dont know whether it is correct or a
great danger. And they would have a hard stance in front of Allh . The person
who lied upon Allh knows what the one who did (actions) based upon nothings
doesnt know (End of Quote)

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